substitutionary; the victim stood in place of the offerer. All order in
the universe depends upon it; it is "the nave of the world-wheel."
Sometimes Vishnu is said to be the sacrifice; sometimes even the Supreme
Being himself is so. Elaborated ideas and a complex ritual, which we
could have expected to grow up only in the course of ages, appear from
very early times. We seem compelled to draw the inference that sacrifice
formed an essential and very important part of the pre-Vedic faith.[8]

In the Veda worship is a kind of barter. In exchange for praises and
offerings the deity is asked to bestow favors. Temporal blessings are
implored, such as food, wealth, life, children, cows, horses, success in
battle, the destruction of enemies, and so forth. Not much is said
regarding sin and the need of forgiveness. A distinguished scholar[9]
has said that "the religious notion of sin is wanting altogether;" but
this affirmation is decidedly too sweeping.

[Sidenote: No image-worship.
No public worship.]
The worship exemplified in the Veda is not image-worship. Images of the
fire, or the winds, or the waters could hardly be required, and while
the original nature-worship lasted, idols must have been nearly unknown.
Yet the description of various deities is so precise and full that it
seems to be probably drawn from visible representations of them. Worship
was personal and domestic, not in any way public. Indeed, two men
praying at the same time had to pray quite apart, so that neither might
disturb the other. Each dealt with heaven, so to speak, solely on his
own behalf.

[Sidenote: No temples.]
We hear of no places set apart as temples in Vedic times.